The Distinction Between the Offer of Grace and the Covenant Promises (2)

What do we Mean?

Much of the confusion and uncertainty often connected with this subject can be attributed to the fact that many do not clearly understand what is meant by the words offer, promise, etc. In the first place, then, it is necessary to have a clear understanding of these expressions. Therefore, our first question is: “What must we understand by the promises of the covenant?”

With the word covenant, we obviously do not mean the covenant of works. While it is true that this covenant also contained a promise (eternal life upon perfect obedience), the possibility to obtain this life through the works of the law is cut off for fallen man for “if the inheritance be of the law, it is no more of promise” (Gal. 3:18). By the “promises of the covenant,” we mean the “promises of the covenant of grace.” According to its various forms of revelation, this covenant is also called “the covenant of promise” (Eph. 2:12). While this covenant of grace has been revealed in time (immediately after the fall), it was established in eternity. Therefore former theologians spoke of the “covenant of grace from eternity,” “the council of peace,” or “the covenant of redemption.”

The only distinction between the covenant of redemption and the covenant of grace is that the covenant of redemption is the invisible and eternal foundation of the covenant of grace, which is revealed in time. In essence, however, they are one covenant and concern the same people. Whoever makes an essential distinction between these two by limiting the covenant of redemption to the elect, while including all those baptized in the covenant of grace, yield to the three-covenant view with all the harmful consequences in preaching and pastoral work it appears to bring with it.

I deem it unnecessary to further explain from God’s Word the views of our congregation which have traditionally been held concerning the doctrine of the covenants. This has previously been done by others such as Thomas Boston in his View of the Covenant of Grace, Alexander Comrie in his Catechism, Rev. G.H. Kersten, in his Reformed Dogmatics, and others.

Our concern now is what to understand by the promises of the covenant of grace. In answering this question, let us open Boston’s book dealing with the covenant of grace. Boston strongly emphasizes that the covenant of grace is made between God, as heaven’s representative (party-contractor) as one party, and Christ, as the second Adam, representing man, as the other party. Boston stresses here, that Christ is Head and Substitute of His spiritual seed — Cod’s elect.

In the first chapter of his book, Boston continuously compares the two covenants. As Adam represented all his natural seed in the covenant of works, so Christ, as the second (or last) Adam, represented His spiritual seed. In this context, he frequently cites the words of Paul from Calatians 3:16, “Now to Abraham and his seed were the promises made. He saith not, and to seeds, as of many; but as of one, and to thy seed, which is Christ.”

Two Parts

Boston speaks especially about the promises of the covenant in the third part of his book, where he discusses the parts of the covenant of grace. In the first place, according to our Scottish theologian, the covenant has a conditional part. The condition of the covenant was that Christ, in the form of a servant, would fulfill all righteousness which His spiritual seed owed to God. It is important to notice that Boston does not speak of conditions that man would have to fulfill in the covenant of grace. The conditions have been fulfilled by Christ, by Him alone, and only for His spiritual seed!

In the second place, the covenant has a promissory part, according to Boston. The promises that flow from this part of the covenant, he deems to be of “unspeakable weight.” Why? I quote: “The happiness and comfort of all the elect, in time and eternity, depends on all the promises of the covenant. What keeps the unconverted elect persons from dying in that state, and so dropping down to hell, other than the promises of the covenant? What makes grace to overtake them, when they are fleeing from it, but the promises? What preserves grace in them, like a spark of fire in an ocean that is not extinguished, but the promises? And what is their security and comfort in the face of death, but the same promises?”

....no doubt exists concerning the question of to whom the Lord has made the covenant promises: to Christ, and in Him to His spiritual seed, His elect church.

What strikes us in these words is the unwavering faithfulness these covenant promises have for Boston. Sooner will mountains depart and hills be removed than that the Lord should not fulfill His promise. We are also struck by the decisiveness with which Boston acknowledges these promises to be for the elect only. According to Boston, no doubt exists concerning the question of to whom the Lord has made the covenant promises: to Christ, and in Him to His spiritual seed, His elect church. In his book, Boston establishes this foundation in a lengthy account.

I think it necessary to emphatically point this out especially when Head IV (B) of Boston’s book is sometimes quoted one-sidedly when he speaks of the directing or administrating of the covenant. There he mentions the “legatees of Christ’s Testament” or “beneficiaries” and says that these beneficiaries are not the elect, but undefined sinners of the human race. Some wish to read in this expression that, according to Boston, God would not have bequeathed his covenant promises only to the elect.

There is a serious misunderstanding here, however. Soon we hope to see who Boston understands as being these “beneficiaries.” But we already observe that the relationship between election and covenant runs as a golden thread through Boston’s book. Let no one appeal to our old theologians one-sidedly, but rather observe their total exposition and the foundation they have laid.

Rev. A. Moerkerken is pastor of the Gereformeerde Gemeente (Netherlands Reformed Congregation) of Nieuw-Beijerland, the Netherlands. Translated from De Saambinder.

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